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The First Book of Natural Magick.doc

The First Book of Natural Magick.doc

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The First Book Of Natural Magick

"Wherein are searched out the causes of things which produce wonderful effects"

Chapter I
"What is meant by the name of Magick"
orphyry and Apuleius, great Platonicks, in an oration made in the defense of Magick, do witness, that Magick took her name and original form from Persia. Tully, in his book of Divination, says, that in the Persian language, a Magician is nothing else

but one that expounds and studies divine things; and it is the general name of wise-men in that country. St !erome writing to Paulinus, says, that Apollonius Tyaneus was a Magician , as the people thought; or a Philosopher, as the Pythagoreans esteemed him. Pliny, says, that it is received for certainty among most authors, that Magick was begun in Persia by "oroastres the son of #rimafius; or, as more curious writers hold, by another "oroastres, surnamed Proconnefius, who lived a little before. The first author that ever wrote of Magick , #sthanes, who going with $er%es king of Persia in war which he made against Greece, did scatter by the way, as it were, the seeds and the first beginnings of this wonderful art, infecting the world with it wherever he came; nasmuch that the Grecians did not only greedily desire this knowledge, but they were even mad after it. !o then Magick is taken amongst all men for wisdom, and the perfect knowledge of natural things" and those are called Magicians, whom the #atin$s call Wisemen, the Greeks call Philosophers, of Pythagoras only, the first of that name, as Diogenes writes; %the ndians call them &rackmans &&rahmans', in their own tongue; but in Greek they call them 'ymnosophists, as much to say as naked Philosophers;% The (abylonians and )ssyrians call them (haldeans, of (haldea a country in )sia; The *elts in +rance call them Druids, &ards, and Semnothites; The ,gyptians call them priests; and the *abalists call them prophets. )nd so in diverse countries Magick has diverse names. (ut we find that the greatest part of those who were best seen into the nature of things, were excellent Magicians" as, amongst the Persians, "oroastres the son of #rimafius, whom we spoke of before, amongst the -omans, )uma Pompilius; Thespion, amongst the 'ymnosophists* "amol%is, amongst the Thracians" Abbarais, amongst the .yperboreans; +ermes, amongst the ,gyptians and &udda among the (abylonians. (esides these, Apuleius reckons up (arinondas, Damigeron, +ifmoses, Apollonius, and Dardanus, who all followed "oroastres and #sthanes

Chapter II

"What is the )ature of Magick"

There are two sorts of Magick; the one is infamous, and
unhappy, because it has to do with foul Spirits, and consists of incantations and wicked curiosity; and this is called Sorcery; an art which all learned and good men detest; neither is it able to yield an truth of reason or nature, but stands merely upon fancies and imaginations, such as vanish presently away, and leave nothing behind them; as !amblicus writes in his book concerning the mysteries of the ,gyptians. The other Magick is natural; which all excellent wise men do admit and embrace, and worship with great applause; neither is there any thing more highly esteemed, or better thought of, by men of learning. The most noble Philosophers that ever were, Pythagorus, -mpedocles, Democritus, and Plato, forsook their own countries, and lived abroad as exiles and banished men, rather than as strangers; and all to search out and to attain this knowledge; and when they came home again, this was the Science which they professed, and this they esteemed a profound mystery. They that have been most skillful in dark and hidden points of learning, do call this knowledge the very highest point, and the perfection$s of )atural Sciences; inasmuch that if they could find out or devise amongst all )atural Sciences, any one thing more excellent or more wonderful then another, that they would still call by the name of Magick. /thers have named it the practical part of natural Philosophy, which produces her effects by the mutual and fit application of one natural thing unto another. The Platonicks, as Plotinus imitating Mercurim, writes in his book of Sacrifice and Magick, makes it to be a Science whereby inferior things are made sub0ect to superiors, earthly and subdued to heavenly; and by certain pretty attractions, it fetches forth the properties of the whole frame of the world, hence the ,gyptians termed )ature herself a Magician, because she has the alluring power to draw like things by their likes; and this power, say they, consists in love; and the things that were so drawn and brought together by the affinity of )ature, these they said, were drawn by Magick. (ut think Magick is nothing else but the survey of the whole course of )ature. +or, while we consider heavens, the stars, the -lements, how they are moved, and how they are changed, by this means we find out the hidden secrets of living creatures, of plants, of metals, and of their generation and corruption; so that this whole Science seems merely to depend upon the view of

+or Philosophy teaches. where he said. and water. were endued. is full of much /irtues Chapter III "The 0nstruction of a Magician. %that among the Persians. and of -arth1uakes. and what is the whole force of hidden nature.s. say. that being sufficiently instructed in every way. !eeing Magick. in his book of Divination. among other princely 2ualities. but the knowledge and study of divine things. both what he must know. as we showed before. the principal matter of the heavens. as later we will see more at large. to be an exact and very perfect Philosopher. That the Magick of "oraflres. -arth. unless he had first learned the art of Magick" for as )ature governs the world by the mutual agreement and disagreement of the creatures. and what is the cause of the flowing of the sea.% This art. in his opinion. that by the example of the commonwealth of the whole world. air. no man might be a 1ing. they also might learn to govern their own commonwealth. and the of the loud thunder. as a practical part of natural Philosophy.)ature. Then also he must be a skillful Physician. )nd. and what manner of man a Magician ought to be " This is what is re2uired to instruct a Magician . it behooves a Magician. Tully. )nd surely it is a great help unto us in the kind. and Physic. and of the diverse colored rainbow. he may bring very strange and wonderful things to us. This does Plato seem to signify in his Aleibiades. and one that aspires to the dignity of the profession. has purchased favor among men. by creeping under color of Magick. for it teaches mixtures and . after the same sort they also might learn to govern the commonwealth committed to them. what are the effects of fire. was nothing else. wherewith the 1ing$s sons of Persia. and what are the beginnings of 'old and of 0ron. and of comets. said. and fiery lights that appear by night. for both these Sciences are very like and near together. and what he must observe.

and so shows us how to (ompound and lay things together for such purposes. and from thence many things receive both active and passive powers. think no man will doubt of it. very knowing in the nature of metals. that golden planet. that indeed it is all in all. )nd as there is no greater inconvenience to any artificer. not after a rude and homely manner. is unworthy to be named a Magician. minerals.e must be a skillful workman. and how to make one see that plainly which is a great way off.temperatures. for the uncertain names of plants. the difficulty of which point long troubled the Platonic minds$. but very skillful and sharp-sighted in the nature of all plants. that he be a +erbalist. for by the sundry motions and aspects of the heavens. and also by the practice of his own hands. for it yields daily very strange inventions. and governs it by twelve signs. measures out the parts of the world. and how the likeness of a vision that is seen in the water. the celestial bodies are beneficial to the -arth. and practice without knowledge. how these inferior things should receive influence from +eaven. and what is the cause of the darkening of the Moon. than not to know his tools that he must work with. may be seen hanging without in the air. )nd this he must learn to do. . which follows and resembles the showers and dew of +eaven. for that shows how the stars are moved in the heavens. but with knowledge of the causes and reasons thereof. . +urthermore. by the help of certain glasses of diverse fashions. clots. 3oreover. 3oreover. that he may know how the sight may be deceived. upon which sights. are worth nothing. and that intimate -ssence which lurks in the inmost bowels of things. the greatest part of the secrecies of Magick does depend. unsavory and gross scents or Spirits. These are the Sciences which Magick takes to her self for servants and helpers. it is re2uired of him. and Sublimate it. not only able to discern common Simples. he must be skillful in the #ptics. to fetch it forth.e must be as well. . )s for example.e must also know the Mathematical Sciences. and gummy or filmy +umors. and shows how to find out many things profitable for the use of man. has put us to much trouble in some of our works and experiments. and their manifold properties. gems and stones. and he that knows not this. for knowledge without practice and workmanship. and especially Astrology. what cunning he must have in the art of Distillation. and their near likeness of one to another. and most witty devices. and how the Sun. so that they can hardly be discerned. so the knowledge of plants is so necessary to this profession. and how to throw fire very far from us. that it may be of the greater strength. to draw out of things dewy vapors. as the daughter the mother. these are so . both by natural gifts.

but be prodigal in seeking things out. that we may play the Philosophers. lighted it again. for know that good things may be made better. he must be patient also.e must spare for no charges. the professor of this Science must also be rich. and nothing is counted unusual and rare. which we see to be done. for this is the infirmity of the scholar. those they conceal. says. but when once they perceived that he touched it with brimstone. .linked together. and this seemed a great wonder. and do nothing unadvisedly. for it is not Philosophy that can make us rich. we must first be rich. for if rude and ignorant men shall deal in these matters. it ceased to be a wonder. that if at any time the ignorant be deceived herein. you must not let the cause be known. as being made for witty and skillful workmen. for he that knows the causes of a thing done. 6herefore -picarmus said very well. and follow their necessary causes. that the one without the other is but vain and to no purpose. for the secrets of )ature are not revealed to la5y and idle persons. f you would have your works appear more wonderful. 4either yet do speak this. for if we lack money. and while he is busy and careful in seeking. and those strange effects will be accounted hapha5ard. and yet know not the cause of it. this Science will be much discredited. which move admiration. thou must know that you have failed in some one point or another. and then let him fall to work. as if )rt could not perfect anything. does not so admire the doing of it. that men purchase all things at 'od$s hands by the price of their labor. that master-builders frame and make their tools to work with. and think it not much to recall many things. which are most certain. ) certain man put out a candle. he may not lay the fault upon us. )nd if the effect of they work be not answerable to my description. and not of the teacher. for that is a wonder to us. but upon his own unskillfulness. #astly. Aristotle in his books of handy-trades. for have set down these things briefly. +irst. even by the gifts of )ature. and putting it to a stone or a wall. let a man consider and prepare things providently and skillfully. !ome there are so apt for these enterprises. that 'od may seem to have mad them hereunto. we shall hardly work in these cases. but the principles thereof. neither must he spare for any pains. and not for rude and young beginners. and there are means to remedy and help forward that which lacks perfection. . but only so far forth as the causes thereof are not known. then said 'alen. This thought good to speak of.

according to Thales Milefius. inasmuch that so many of them held such diverse opinions. so that there is no solid and firm body but has -arth in it. say they. This -lement of -arth is situated . are the material principles of a natural body. the fire. The first sort held that all things proceed from the -lements. The next to the fire is the water. have so employed the ancient Philosopher.ven the -lements." Those effects of )ature which we often see. and that these are the first beginnings of things. and they are so wrapt up together within the huge cope of +eaven. and is called the -arth. the air. and Ana%imenes. and the water. has gotten up aloft. according to +ippasus Metapontimus. before we proceed any further. sometimes thinner into mists and so is resolved. and chose itself the highest room. and passing through all places. every one of them being more or less meddled with one another' those. The next -lement to this is the Air. and is gathered together sometimes thick into dark clouds. These therefore they held to be the very original and first seeds of )ature. which it shall not be amiss to relate. as also there is no vacant space that has air in it. and it is spread abroad in a large and huge (ompass. and yet were much deceived therein. that they have taken great pains. and +eraclides Ponticus.s minds in the searching forth of their causes. very solid. which they call the -lement of fire. according to Diogenes Apolloniates. for they are all changed. which is scraped and compacted together out of the purer -lements. . does make men$s bodies framable to her temperature.Chapter IV "The opinions of the ancient Philosophers touching the causes of strange operations* and first. and then the last and lowest of all. of the elements. and by no means to be pierced through. a thick and gross substance. be but counterfeits and bastards to them. that they fill up this whole space of the world which is situated beneath the Moon. simple and pure bodies &whereas the -lements that now are. and they are moved and altered by continual succession of change. which is somewhat more weighty then the fire. +or the fire being the lightest and purest -lement.

namely moisture and drought. and thereby fire and air disagree. but where either of the 2ualities are opposite in both. and the other dry. heat. then to suffer of others. that is hot and moist. and so they are made mutually of one another. +or every -lement does embrace as it were with certain arms his neighbor--lement which is next situated to him. and drought. in as much as they are both cold. !o the -arth is cold and dry. which attend as it were upon the first. and of their predominance when they meet together. for the change is easy in those that agree in any one common 2uality. and yet they have also contrary and sundry 2ualities whereby they differ. for all things &said he' consist of cold and heat. and the -arth into fire. because either of them is moist. not because they are altogether idle.in the middle and center of all. to ripen. and is round beset with all the rest. for whereas every -lement had two 2ualities. Thus the fire by little and little is changed into air. the air the fire. where all the rest are carried with a circular motion round about it. heat. as finds in other two her like. the order being inverted. moisture. where it agreed with some. and by a wonderful fitness and convenience of one thing with another. as in fire and water. moisture. as to soften. 4ow two of them. because either of them is hot. and so they succeed each other after a most provident order. so that they disagree. by reason of heat. but because either of them is hot. otherwise they could hardly agree. )nd this only stands still and unmovable. and these are said to work in a second sort. there is change is not so easy. drought. and disagreed with other -lements. cold. to . but because they follow and are preferred by the other. namely heat and cold. the air into water. as for example. are passive. because either of them is dry. the water into -arth. this is hot and dry. and produce certain secondary effects. (ut +ippon and (ritias held that the vapors of the -lements were the first beginnings. thereby they are reconciled. and water cold and moist. are active 2ualities. +rom there also they are turned back again into themselves. 4ow dry and moist are contraries. which she cleaves unto. in that the one is moist. but yet are reconciled. fitter to be doing themselves. There are certain secondary 2ualities. are the first and principle 2ualities. )ature has bestowed such a double 2uality upon every one. Parmenides held that their 2ualities were the principles. +or the wisdom of )ature has framed this workmanship of the world by due and set measure. because either of them is cold. !o then. as fire and air be easily changed into each other. cold. in as much as they proceed immediately from the -lements. The other two. The Physicians hold that all things consist of four 2ualities.

7es. and makes uneven. as Manilius the Poet has shown. rising up. for when there is great store of moisture in the outer parts. !o cold does preserve. /enus agrees with Mars. that is to say. )nd sometimes they have their operations in some certain parts. where no other plant agrees with him. added unto them moreover concord and discord. Pluto.resolve. there must needs be great roughness and ruggedness. (ut -mpedocles Agrigentinus not thinking that the -lements were sufficient for this purpose. bind. sinking down. There also is another disagreement among them. as when heat works into any mixed body. binding. and sometimes discord does sunder them and make them fly apart. as they call them. 2rine. some call fourth 2ualities. to make less or thinner. which rises from the oppositions and elevations of their houses. and the outer parts become rugged. and for the most part works on thing by itself. !upiter. that do so wait upon the second. and another by some accident. and congeal. to succor the reins. that is to say fire. and of all wonderful operations. !o then. as the second upon the first. said he. and these. even in +eaven itself. and so while it strives to make it fit for his purpose that it may be more simple. it brings out that which is unpure. the causes hereof raised &as they supposed' and were to be found in the -lements and their 2ualities. expelling. !uno. monthly flowers. it brings forth Milk. as the causes of generation and corruption" There be four principal seeds or beginning of all things. . and whatever experiments they proved. as !upiter and /enus love all Planets save Mars and Saturn. as to strengthen the head. which Physicians call the third 2ualities. and such like. and the other where it is hardened. This concord and discord. are found in the -lements by reason of their sundry 2ualities where they agree and disagree. !o moisture does augment. and sweat. that is to say. that is to say air. that which the drought is not able to consume. corrupt. -arth. and )estis. for that part where the moisture is gone. it hardens. water. these are the foundations. as by ripening. the body becomes thereby smaller and thinner. )ll these sometimes love and concord knits together in one. of all mixed bodies. +or even the twelve signs are both at concord and at discord among themselves. drought does thicken or harden.

as we shall find in the process of this book. 4either yet is the matter 2uite destitute of all force. smoothness. and that it is the power and properties of essential forms. That so we may be able to discern and distinguish one thing from another. as thinness. sometimes bodily effects. not of the first and simple matter. without confounding all order of truth. and most of the latter Philosophers could not see how all operations should proceed from those causes which Ancients have set down. and therefore they have imagined that there is some other matter in it. )nd seeing we are about to open plainly this original cause. we may term them the functions and powers of the matter. (ut now that all things. we must consider that it will be a great help unto us. but of that which consists of the substances and properties of the -lements. speak here. we must begin a little higher. yet the superior and predominant 2ualities are held to do all. )nd those which Aristotle called sometimes secondary 2ualities. easiness to be cleft. may be made more plain.Chapter V "That diverse operations of )ature proceed from the essential forms of things " All the Peripatetics. to know what that is from whence the /irtues of any thing do proceed. yet every man confesses that there is but one only original cause that produces all these effects. especially the two passable -lements. the -arth and the water. for they find that many things work 2uite contrary to their 2ualities. for the making and finding out of strange things. are altogether in the power of the matter. . 6here one and the same (ompound yield many effects of different kinds. where though all help together to bring forth any effects. +or unless some were stronger then other. because they make the power of their inferiors to become theirs. their /irtues could not be perceived.very natural substance & mean a (ompound body' is composed of matter and form. and such like. how they proceed . roughness. thickness. as of her principles. the same (ompound retains certain excellent and chief 2ualities of theirs. for when the -lements meet together in the framing of any (ompound.

shall find no obscurity herein. +or a workman that uses a graving 0ron in the carving of an image. strengthening the rest. proceeds not from the temperature. supposes that the temperature and the matter works all things. for the more speedy and convenient dispatch of her actions. the form is most active and busy. all of them first proceed from there. but the effects of the matter from the consistency or substance of them. where indeed they are but as it were instruments where the form works. some more and some less.e that scans these things well by the search of reason. and it has a divine beginning. (ut the form has such singular /irtue. the use the rest as her instruments. )nd though the form of itself be not able to produce such effects. absolute of herself. (ut above all other. )nd he which is not addicted nor accustomed to such contemplations. does not use it as though that could work. nor confound the knowledge of the truth. . Chapter VI "3rom where 3orm comes* and of the chain that +omer feigned. nor yet become diverse things. but all at work. yet are they neither confounded together. that what ever effects we see. the rest also must do their parts. in as much as they are not capable of heavenly influences. but from the very form itself. that one stands in need of anothers help. it is better to hold that the effects of the 2ualities come of the temperature or mixture of the -lements. which surely would be to no purpose if the form should fail them. and the rings that Plato mentions" . but for his own furtherance in the 2uicker and better performance thereof.all from the -lements. 6herefore that force which is called the property of a thing. and being the chief and most excellent part. we must not suppose any of them to be idle. Therefore to avoid confusion. but they are to knit among themselves. Therefore where there are three efficient and working causes in every (ompound.

)nd that it does not produce such effects. for such is the pattern and the most excellent cause of them. full of much strength and activity. conse2uently the properties also have. by a set law. the stars. as though it were but some frail and transitory substance. that they might not be of the same estate and condition as the heavens are. plants. +or 'od. and the very first principles of things. from +eaven. as nothing can be found more wonderful. ordain the kinds of living creatures. seeing that forms come from +eaven. but fetches it merely our of himself. +or 'od the first cause and beginner of things. the other the passive principle. 2niversal )ature. from the intelligences. and to propagate and derive their form. and in some sort of the ma0esty of 'od himself. of his own fruitfulness has created and brought forth a Spirit. which it bestows up divine things. )nd that there might be a continual increase among them. and Avicenna calls it 3orm4 giver. yes. they must needs be counted divine and heavenly things. !eeing therefore this form comes from the -lements. and then by certain aspects informed the -lements. seeing it has such affinity with 'od8 Thus has the providence of 'od linked things together in their ranks and order. the Spirit brought forth a soul.So then. )nd he en0oined inferior things to be ruled by their superiors. the one of them active or efficient. and things without life. wherever should be fit matter to receive it. as being fit instruments to dispose the matter. when by the almighty power of his deity he had framed in due measure and order the heavens. that chief Philosopher. did afterwards by the power of the heavens and -lements. every one in their degree. !o then. as Plato thinks. so it comes from a most excellent place. which Plato. and Aristotle. he commanded all things to bring forth seed. and bestows it first upon intelligences and stars. as to say that it does not favor of that heavenly nature. so that all inferior things might by their due courses be derived originally from 'od himself. This 3orm4giver does not make it of anything. and poured down by heavenly influence upon every thing his won proper form. )nd the same original which the form has. as +eaven and . and from him receive their operations. the form. calls the Soul of the World. as Macrobious says. &but the truth of (hristianity. says otherwise' the soul is furnished partly with reason. the -lements. "eno (itticus holds two beginnings. even immediately from the highest heavens. they receiving it from the intelligence$s. as it is the most excellent part. from 'od himself. and there from 'od himself. 6ho is so foolish and untoward. which wash away by reason of so many generations and corruptions. 'od and matter.

6herein he says. because they have neither sense nor reason. 6ho has thus wonderfully framed and disposed all things. and conveying itself through the inmost parts. deriving her force into them. )nd with +omer. !eeing then the Spirit comes from 'od. so far as he has found the true by his own daily experience. he marries and couples together these inferior things by their wonderful gifts and powers which they have received from their superiors. and closes with this huge body. but even immediately from God himself. (ut the truth of *hristianity holds that the souls do not proceed from the !pirit. the sensitive and vegetative powers. +or it agrees fitly with the rings of Plato. which they hung above in +eaven. are endued only with the two powers that remain. Therefore we may rightly call this knitting together of things. as it were degenerating from man. because of his reason. the Soul of the World. or link and rings.the stars &for therefore are they said to have divine Spirits' and partly with sensitive and vegetative powers. and stretched along from +eaven to -arth. it will wag the whole. Thus much /irgil well perceiving. That plants and brute beasts do agree in vegetation or growing. says he. and man with the divine creatures in understanding. more excellent then other living creatures. and from the Spirit comes the soul. 2uickens an moves the whole lump. and bring them to light. Therefore the other living creatures. and is not altogether so excellent as +eaven. (rute beasts with man in sense. like as it were a cord platted together. that they have this vegetive soul. and honor the almighty power of 'od. and praise. and yet. between eternal and those transitory things. /r to speak more plainly. calls this Spirit. does match +eaven and -arth together. as the +usbandman plants -lms by his /ines. )nd it reaches down to the very -arth. )nd by this means he.s golden chain. has signified to the wise under the shadow of a fable. which is bestows upon frail and transitory things. so that the superior power comes down even from the very first cause to these inferiors. but do only grow are said to live only in this respect. cherishes it within. which he being the first author of all divine inventions. that so all men my love. that all the gods and goddesses have made a golden chain. 6herefore seeing man stands as it were in the middle. This the same poet does express a little after. )nd he has also the sensitive power. a chain. The Spirit. These things a Magician being well ac2uainted withal. . in such sort as if either end of this cord is touched. and the soul does animate and 2uicken all other things in their order. does extract her hidden secrets. being as it were the servant of )ature. (ut the trees or plants.

which the Greeks call Sympathy and Antipathy. if you put ever so little Wine into it. there is in all kinds of creatures a certain compassion. )nd moreover. )nd surely many things which former ages have by this means found out. (y the example of which experiment. and some other things are at variance and discord among themselves. it will neither boil nor keep the color. that by this their consent and disagreement. That she would have nothing to be without his like. )nd when (oleworts is seething. they have commended to their posterity. 4either will any man seek after any other cause hereof but only this. (ut we term it more familiarly. /r they have something in them which is a terror and destruction to each other. as may call it. whereof there can be rendered no probable reason. she turn herself another way. we might gather many helps for the uses and necessities of men.Chapter VII "#f Sympathy and Antipathy* and that by them we may know and find out the /irtues of things " B y reason of the hidden and secret properties of things.and open enmity between (oleworts and the /ine. that one of them may be used as a fit remedy against the harms of the other. and in trial so it will prove. as if she were told that her enemy were at hand. she shuns (oleworts only. +or when once we find one thing at variance with another. +or some things are 0oined together as it were in a mutual league. )nd that among all the secrets of )ature. There is deadly hatred . presently we may con0ecture. their consent. as by their writings may appear. that it is the pleasure of )ature to see it should be so. . and their disagreement. +or whereas the /ine winds itself with her tendrils about everything else. there is nothing but has some hidden and special property. f once she comes near them. Androcides found out a remedy against Wine.

The -lephant is afraid of a 5am. anoint it with the 0uice of +emlock. )nd a Snail well washed is a remedy . !uch a contrariety is there between the -lephant. ) wild &ull being tied to a 3ig tree. and so cause it to swell or itch. that were shot or cast out of (anes. )nd they are a present remedy against that disease. do but plow up the ground with a little 3ern upon the Plough-shear. )nd likewise 5ue is good against +emlock being drunken. especially among &eans and 3etches.ence it was found out. if either of them be green. (ut the 0uice of +emlock expels !o that one Poison another. !mall fresh young 3igs that are full of milky 0uice. as "oroaster says. and so got a great victory. and that a kind of 6eprosy which makes the skin of a man like the skin of an -lephant. +or as soon as ever he sees it. as a remedy against a draught of &ull. or an engine of war so called. it will make them Seeth 2uickly. !o that one destroys the other. that the stalks of wild 3ig trees. does increase Drunkenness. but it chokes them all. 3uch 5ue being eaten. as we said before. and the greatest enemy to the /ine. 5ue must not be handled or gathered with a bare hand. who compiled a book called 'eoponica. as it is the bane of all trees. it will dry up the other. becomes tame and gentle. (ut you do chance to touch it with your bare hand. )s Theophrastus says. together with a portion of water and /inegar.% . in as much as the /ine cannot away with the favor of (oleworts. and (ane will never grow there. There is likewise a wonderful enmity between (ane and 3ern. out of the choice writings of the Ancients. whereas (oleworts is a remedy against Drunkenness. for then it will cause 2lcers to arise. )nd therefore 0vy also is good against Drunkenness. 1ing of the . The Ape of all other things cannot abide a Snail. +emlock and 5ue are at enmity. becomes Poison. . )nd this +erb is at enmity with (yclamine or Sowbread. as Dioscorides says.4amely. that if it be put among Pulse. They strive each against other. makes it boil very 2uickly. set to Seeth it. and his fury ceases. as Pliny writes.s blood. 0vy. that (oleworts are good against Drunkenness. )nd Dioscorides. . 4ow the Ape is a drunken beast. +or they are wont to take an Ape by making him drunk. +or when they are put together.pyrotes. Strangle4tare or (hoke4weed desires to grow among Pulse.ence the -omans by these engines put to flight the -lephants of Pyrrhus. if they are put to beef as it is boiling. he waxes meek.s Members .ence it is that a 3ern root pounded. 4ow this Sowbread being put into Wine. )nd if you would not have (ane grow in a place. does loose and shake out the Darts from a wounded body. )nd thence Dioscorides gathers. so it is most hurtful.

f you take the 7astrel. )nd if a women with a child meets a Serpent. with the fat of an Adder. (ut it is better to anoint the mouth of the womb in such a case. there also will the Pigeons remain. Lupus in fabula. The sight of a Wolf is so hurtful to a man. that if he spies a man first. that when a woman is in very 3ore Travel. may show us that such poisons will cure the bitings and blows of those creatures. and his strength fail him. it will presently either drive out.ence came that proverb.ence it is. it will make our voice shrill. .against Drunkenness. . but his savage fury ceases. yet we might con0ecture it to be so. though before it were horse and dull like a Wolf. )nd therefore a Wolf skin put upon anyone that is bitten of a mad Dog. that builds her nest about houses. if she does but smell the fume of an Adder.s voice.ither belongs that notable disagreement that is between 'arlic and 6oadstone. and though he would like to cry out. (ut if no man had written of the power of 'arlic against the 6oadstone. he makes no ado. but they are defended by the 7astrel. ) Dog and a Wolf are at great enmity. thinking themselves safe because of their protector. the Wolf come in the nick. he speaks.s +ackle. The +art and the Serpent are at continual enmity. )nd hang them up in sundry corners of a Pigeon house. (ut if he perceives that the man has first seen him. +or if he does but see a Serpent. 6hich Plato speaks of in his Politicks. if we wash our mouth and throats with 2rchin. because it is good against the /iper. The Serpent as soon as he sees the +art . and cover the pots close. that they will never forsake it. )nd plaster them round about. . . !o likewise those living creatures that are enemies to poisonous things. Th6oadstonene has in it a poisonous /irtue. and after him Ptolomaus. it will not draw 0ron to it. and 'arlic is good against poison. The Wolf is afraid of the 2rchin. ) +awk is a deadly enemy to Pigeons. or destroy her child. which the +awk cannot abide either to hear or see. assuages the swelling of the +umor. Thence. )nd this the Pigeons know well enough. and swallow them up without danger. yet he cannot speak. +or wheresoever the 7astrel remains. +or being smeared about with 'arlic. as Plutark has noted.s blood. (ut if he perceives that the man has first seen him. but the +art draws him . presently he is sore dismayed. ) man is at a deadly hatred with a Serpent. he takes his voice from him. gets him into his hole. that is very good to keep away +awks from a Pigeon house. her fruit becomes abortive.s young ones and put them in diverse earthen pots. The Pigeons will be so far in love with the place. and mad Dogs and poisonous waters.ence (olumella says. that there is a kind of +awk which the common people call a 7astrel.

The /ine and the #live tree do 0oy in each other company. and they fight with Dragons. and is good against the Poison thereof. The +erb (orruda. The ndian 5at. Chapter VIII . which is a beast like a 6i8ard. whereof Sperage comes. !o the fish Sargus and the 'oat. ) Dog is most friendly to a man. .out again with the breath of his nostrils and devours him. which is the most poisonous Serpent that is. !o also the crowing of a (ock affrights the &asilisk. 6i8ards. !o the Snail and the -agle.gypt by the bird 0bis. and the sundry kinds of Serpents. and therefore the #il of him being putrefied is good to anoint the place which is stricken by the Scorpion. called 0chneumon. #ikewise the breath of -lephants draws the Serpent out of their dens. and if you lay him to diseases part of your body. and both of them are inciters to 6ust. The broth of the (ock is a good remedy against the Poison of Serpents. he takes away the disease to himself. The +awk is an enemy to the (hameleon. #ikewise out of the sympathies of plants. and the Partridge love each other. and the entrails of them all are good against the Storks. and with her biting. drives away the Serpent. drunk in Wine. The same is done also in . and the stones that grow in their eyes are ministered as fit remedies against the stinging and biting of the Serpent. does harness himself with some of the 6ote4tree and so fights against the Asp. as Africarus writes both of them are commodious for men$s uses. is good against the Poison of the (hameleon. The Stellion. and his Dung. and therefore the Members of -lephants. in like manner the Morhenne loves the +art . without danger. and he fights with Serpents to defend his +ens. because they are of such likeness and nearness. The Storks drive out the (ontryes where they are. The 6amprey fights with Serpents. and other noisome things in the fields. we may gather some secret.ence it is that the fat and the blood of +arts. as Pliny reports. kills the &asilisk. burned. which is helpful against some kind of hurt. and both these are good for the one and the same remedy. is most fitly planted where 5eed grows. ) Swine eats up a Salamander. is an enemy to the Scorpions.

that all things took their destiny from them. The . in the obli2ue circle of the "odiac. as he himself fitly shows. Ptolomy. causes the generation and corruption of all transitory things. who first proved and found out the effects of the heavens. The winding course of the Sun. so that they might continually behold the stars in their brightness. says. and thereby did prognosticate many things. and from the Stars* and that thereby many things are wrought " I suppose that no man doubts but that these inferior things serve their superiors. who reduced the heavenly influences to a certain order."That things receive their force and power from +eaven. whereby all things were effected. )nd whereas others that were not so diligent as they. there were answerable certain aspects of superior powers. where they had continually fair weather. and that the influence of +eaven bare great sway in all generations and corruptions. )nd he saw that all this force of inferior things was caused from the Sun. that the increase and decrease of all plants.gyptians. The Sun is the Governor of time.gyptians. is overruled by the power of those heavenly natures. and all living creatures. )nd. distinguishes times and seasons. that it was necessary for this world to be placed very near and close to the superior motions. that it need not much proof. Plato says. that to certain hours and set times. did proceed from the power and beginning of all things. )nd thus observing the motions of the stars to and fro. that every good thing comes certainly from the power of the . he thought. the matter so clear. every one in his due course and order. !amblicus following the doctrine of the .ence. and the rule of life. for this was their resolution. that the circular motions of the heavens are the causes of fruitfulness and barrenness. . &for if that should cease. these men referred all to the heavens and the stars. did therefore wholly bestow themselves in the knowledge of heavenly influences. )nd moreover. they wrought many wonderful things. and there were no vapors sent up from the -arth which might hinder their contemplation of +eaven. and that the generation and corruption of mutable things. more or less. because they dwelt in the open (hampion4fields. says he. was of the same mind. that all power might be thence derived. these must needs presently decay' says. and by his going to and fro. stood ama5ed at the causes of things.

but what with her own force. and increases more upward then downward. #pheus calls it the light of life. the Fountain of heavenly light. +eraclitus. calls the Sun. )nd +ermes the learned. the most pregnant sign hereof is found in the Pomegranate. then the tree so planted. a star that has a soul. &she rules moist bodies. said. that in ancient times the Sun was honored instead of 'od. )nd the natural Philosophers call it the very heart of +eaven. as have the store of waterish 0uice. and if we receive any good from any thing else. The Moon is the closest to the -arth of all planets. as they that have none. Albumasar said. rivers and springs. by continual succession. as she rules them. #iving creatures are much at her beck. that the Sun and the Moon are the life of all things living. as 6ucilius says. and her waning. if you then plant trees. yet the Sun must perfect and finish it. f you plant them when she passes through the signs of the air. +or when she is at the full. feel the state of the Moon. Plato calls it heavenly fire. an everliving creature. that they have supposed this knowledge to be one chief part of +usbandry. witness the +usbandman. that all things had their /irtue from the Sun and the Moon. 4either is there any other apparent reason of the ebbing and flowing thereof. #ikewise the very stems of plants do follow the state of the heavens. do run sometimes swifter. )nd Plotinus shows. by reason of her nearness to these inferiors. and receive from her great increase. 6hich will bring forth fruit 0uice so many years. )nd skillful +usbandmen have found the course and season of the year. will be plentiful in branches and leaves. (ut of all other. (ucumbers. who finds it by experience in his grassing. when the Moon passes through the signs of the "odiac which are most peculiar to the -arth. )nd it is a report also. that . and she has such affinity with these inferiors. she feeds #ysters. +or they wax as she does. that as well things that have fouls. The surges of the sea are tossed to and fro. and such like. and what with the force of the Sun which she borrows. shellfish.Sun. 4either yet is the Moon less powerful. Pompons. and such like. she works much. as many days as the Moon is old when you plant it. (rabs. The seas and floods. as Athenaues writes. do feel in themselves her waxing. sometimes slower. which her warm light does temper kindly in the night season. the greatest and the daily star. but when she is burns half or the 2uarter light. !o also. do rise and fall. 'ourds. and when she wains. they will be strongly rooted in the -arth. and the monthly race of the Moon so necessary for plants. n like manner. then she withdraws her nourishment. and they waste. no other cause whereof the Ancients could find but the Moon only. they waste.

for they increase with her. for when the Moon waxes. because she is fuller of light. and with her they also shrink away. from thence all moist things grow and receive their humidity in that time. and /isruvius is also of the same mind. and thereby the moisture increasing. and narrower when the light of the Moon is greater. #nions alone. she makes hot and moist. it causing rottenness. of all other +erbs. f at or about the new Moon. so her effects vary according to her age. if it will lose its strong flavor. has a sense of the change of the planets. The eyes of (ats are also ac2uainted with the alterations of the Moon. she gives heat and moisture e2ually. as her age varies. )nd therefore Democritus counsels. and makes them wither and waste away. +or she works by night about the full of the Moon. and by reason of that moisture. thence the fishes at that time commonly are wont to swim in the top of the water. as may be seen in trees and minerals. he opens that round ball of dirt. and covers it with -arth for eight and twenty days. but especially hot. to cut or lop trees in the waning of the Moon. but especially moist. and the wives of (haldea hold that this state of +eaven is best of all other. they may last long without rottenness. (ut in her last 2uarter. having round twirled leaves of a bluish color. which is well ac2uainted with the age of the Moon. she is hot and moist. then she is merely hot. gathering Dung out of the Mi%en. and when the new Moon comes. or pare our nails before the new Moon. and more usually in tame creatures and in plants. &which is most wonderful' feels the changeable state of the planets. here we have daily fight and experience thereof. so that they are sometimes broader as the light is less. they will grow again but slowly. they wax soft. rounds it up together. hiding it so long as the Moon goes about the "odiac. !o they report that there is a Moon4herb. )ll cut and lopped woods. )nd that the Moon is in this age warm. )nd that which is more. when she loses all her light. +rom that time to the half Moon decaying. as timber and fuel. These variable effects of the Moon. but she rests all the space between the old and the new Moon. +or he. and so the worm eats them and they wither away. The Pismire. that being cut in season. we may see more at large. that it does extend and enlarge moist bodies.s proportion. f we cut our hair. The &eetle marks the ages and seasons of the planets. the same +erb loses for every day a leaf. and then yields a young &eetle. this +erb every day of her age brings forth a leaf. they will grow again 2uickly. but 2uite .'arlic. are of much moisture at the new of the Moon. for in her first 2uarter. +rom that time to the full of the Moon. appears by this. The innards of Mice answer the Moon. that little creature. and when she wanes.

that has in it a little cloud that turns about like the Sun. she opens them. and the female. as being desirous that the morning should see them rise. when it turns back again from the poles. !o do the flowers of Succory and of Mallows. the will for a time flourish. and this. they declare the times of the Sun$s standing. that the Sun may never so much as writhe any of her &there is such love as it were between them' and she stoops still the same way which the Sun goes. and sometimes shows here stalk for sunset to midnight.contrary to their change frameth itself. as the +erb Turnsole. and when she waxes. nor eats anything. sometimes hiding. n like manner Winter4cress or 0lium. That kind of Spurge which is called +eliofeopium. the White poplar tree. all that while pisses blood. is not only open and shut. &as much as to say the Moonbeam' called by others Aphroselinon. never looks up. that it may not writhe his stalk. for then he stands up. and this watches the Sun$s motion so duly. sometimes showing itself. as Plutark writes in his fourth commentary upon the +esiode. contains in it the image of the Moon . though they begin to wither being gathered. +or which cause the priests of . for then they hide their leaves. the 6inden tree. the male. disposes of her leaves as the Sun rules them. still looks after the Sun. !o many other +erbs follow the Sun. the -lm. that when she meets with the Sun &as between the old and new Moon' so that she gives no light. and Pennyroyal. and shows waxing and waning of it every day in the same image. as bewailing the loss of the Moon. she holds down her head all day long. says he. and shuts them when the Sun sets. because it follows the Sun. that like a dial it shows the +usbandman the time of day. the #nions increase. +or which causes. lifting his fore-feet toward +eaven. that by them the time of the Moons meeting with the Sun may be certainly known as #rus writes in his hieroglyphics. The beast (ynocephalus re0oices at the rising of the Moon. yet if you hang them upon a stick about the time of the Solstice. the Sallow. that the flower of the +erb 6otum. and show only their hoar-white backs. )nd Theophrastus says. is done about the river -uphrates. . )nother stone there is. )nd he has such a sympathy with the Moon. as malcontent as he. or he-(ynocephalus . The stone Selenites. for the when the Moon wanes. +or when the Sun rises. as desiring to have her flower covered and concealed from the night. for when the Sun rises.gypt would not eat #nions. and wears a 5oyal -nsign upon his head. !o the #live tree. #ikewise the Pulse called 6upines. though it be ever so cloudy. these beasts are nourished and kept in hallowed places. but also sometimes hides. and they know thereby the exact time the Sun sets. they decay.

and so are /ipers and Serpents. he loses the greatest part of the knowledge of secret operations and works of )ature.The star Arcturus.gypt is called #ry%. Chapter I . it was a sign that the air would be thick and foggy. then the very standing pools are moved. the greater stars and constellations must be now. and (oriander waxes dry. Dogs are well ac2uainted with the rising of the (anicular star. and conse2uently healthful. )nd whosoever is rightly seen in all these things. for thereby they would prognosticate. that a Dog bred on the -arth. and likewise in sowing and planting. he will ascribe all these inferiors to the stars as their causes. before or after this star rises. has a sense or feeling of this star before it rises. it is not good either to purge or let blood. 6hen this star rises. for then he looks upon the sunbeams. whereas if a man be ignorant hereof. it was a sign that the air would be thin and well purged. as (olumella says. and in them does honor the (anicular star. +or if it did rise dark and gloomy. is sacrificed to the Dog4Star in +eaven. (ut if it were clear and lightsome. and at what time they go out of the signs. and #vid likewise says. +ippocrates says. and the Wines work as they lie in the cellar. The rising of this star was wont to be diligently observed every year. as +eraclides Ponticus says. for at that time they are commonly mad. we have spoken in our writings of the knowledge of plants. that this star is pacified with the blood and entrails of a sucking Whelp. and 'alen shows that many very necessary operations of this star must be observed in critical days. which would cause a pestilence. n ancient times they feared this star. and other great and strange effects are wrought upon -arth. as Theophrastus writes. whereby are caused many waterish and fiery impression in the air. which in . nay. the &asil4gentle waxes whitherish. The beast or wild 'oat. (ut of this argument. whether the year following would be wholesome or contagious. !o that they ordained a Dog to be offered in sacrifice to it. 3oreover. at his rising causes rain.

the rest also suffer with it. Amber draws (haff or light straws. The concavity or hollowness of the sphere of the Moon. do in good neighborhood as it were. Plotinus and Synefius say. leaves. do all depend upon one author. even so the parts and members of this huge creature the world. or tilling of one of them to the other. within and between themselves. therefore they have love in common. Therefore as in us. so that when one part suffers. by one bait or another. &rimstone draws fire. +or the parts of this huge world. everywhere both male and female.ence it is that the 6oadstone draws 0ron to it. the Sun draws after it many flowers and leaves. how to draw forth and to fetch out the /irtues and forces of superior bodies. and the center of the world draws the -arth downward." (y which kind of attraction. draws up fire to it. lend and borrow each others nature. as also the Antipathy and Sympathy of things. and are knit together by the bond of one )ature. by reason of their mutual love. As she draws down heavy things by the center of the -arth. 4ow we will show. by the affinity of )ature. "Great is nature everywhere. because of the affinity of their natures. and other parts of us do receive and draw mutual benefit from each other. The Platonicks termed Magick to be the attraction or fetching out of one thing from another. the brain. . and the natural place of the waters draws the waters to it. the operations of celestial bodies into these inferiors. and by force of this common love. every member of it being linked to each other by a common bond. and so they hold and stand together. and the sphere of the fire likewise draws up air. By heat. mean all the bodies that are in it. by moisture. there is among them a common attraction. the liver. where all things are linked together as it were in one common bond. roots. +or by reason that they are linked in one common bond. and the parts of it do couple together. )nd this indeed is Magick."+ow to attract and draw forth the /irtues of superior &odies " !e have shown before. which the Spirit of the World. +or this cause #rpheus calls . as by a bait. and the Moon draws after it the waters. which we spoke of before. the ndian wi5ards hold that the whole world is knit and bound within itself. the heart. so she draws light things upward by the concavity of the Moon. like the limbs and members of one living creature. has inclined them unto. by a certain affinity of )ature. +or &say they' the world is a living creature. she lays certain baits whereby to catch certain things in all places. the 6ights. all things.

for the former is the male. the Physician likewise observes the same.' working together by the help of universal nature upon the vantage of fit matter. as a male to the female.!upiter.enhen to hatch it. that the world is everywhere male and female.ven so the Magician. and a seasonable or convenient time. of an #%. !o the fire is to the air. for heavenly influences to work upon. or any apparent seeds. that even without -ggs. man and wife. as a cunning +usbandman plants an old 'rass into a young stock. and the )ature of the World. and by this means does gain to himself the /irtues and forces of heavenly bodies. that the parts of the world desire so much to be matched together. wherewith all natural things are linked each to other. !o the Philosopher who is skillful in the stars &for such is properly a Magician' works by certain baits. as if a man should lay 0ron before the 6oadstone to be drawn to it. or (rystal before the Sun to be enlightened by it. did thence frame these inferiors. they will make them live. these matters especially does he prepare and (ompound together. &as they will bring forth &ees. prepares his field and his feed. The very order of the signs declares. or as a wall right before ones voice. the most mighty agent. when once he knows which and what kinds of matters )ature has partly framed. !o also trees and +erbs have both sexes. Plotinus in his book of Sacrifice and Magick. and Mercury is of both sexes itself. and these inferiors in their superiors. These things the husbandman perceiving. so does it presently suffer the work of the superiors. such as are fit to receive influence from above. +urthermore. the latter is the female. he lays earthly things under heavenly things. and of universal nature. because the world is so desirous to marry and couple her parts together. at such a time as such an influence reigns. +or where there is any matter so directly laid before superior bodies. they will bring forth living creatures. and inferiors so fitly for their superiors everywhere to work upon. and the water to the -arth. and works accordingly. and partly art has perfected. and the admirable life and power of all things showing itself therein. and a Scorpion. 4ay. %That the Philosopher s considering this affinity and bond of )ature. so cunningly. fitly matching earthly and heavenly things together. as some can so cherish -ggs. yes and oftentimes they will prepare such matter. as it were. or an -gg under a . and gathered together. and partly female. as well as living creatures. as a looking-glass before ones face. and planting them as skillfully one within another. The planets are partly male. for the preservation both of our bodies. earthly things in heavenly things in . says. . of &asil. that even without the help of living creatures. !o that it is no marvel.

and then lays it a little under he flame of a candle. and suppose we also. and last of all. and living creatures. by reason of some heavenly seeds and sparks which it has within itself. should still follow the Sun$s motions8 )nd likewise the Moon4 followers. the flame taking hold of the paper. and so purifies it. though they do not touch each other. but yet as following the heavenly natures. f a man does heat a piece of paper.earthly but yet after an earthly sort.% +or when should we suppose it to be that the plants called Sun4followers. the Moon$s motion8 6herefore surely even in -arth we may behold both the Sun and the Moon. but yet by reason of their 2uality upon -arth. and time. #et us now suppose the paper thus heated. 6hich things the Ancients perceiving did apply and lay some earthly things to some heavenly. #et us suppose yet farther. and so in +eaven we may behold all plants. and place. Chapter "+ow the knowledge of secrecies depends upon the survey and viewing of the whole World " . that this laying of the paper to the candle. to be the altering of that matter into the )ature of the celestial body that works upon it. both for a matter. that in the end it flies upward like burning flax. is a sufficient bond to link them together. and thence brought down the celestial forces into these inferiors. to the fit applying of things together. to be the operation of some heavenly body into a capable matter. we may suppose the burning of the paper. yet he shall see the paper presently burn. and the flame will still descend till it has burned all the paper. and stones. to be that affinity which is between superiors and inferiors. by reason of their likeness one with the other. for the very likeness of one thing to another.

the growing and decaying of things. are all day after. 6hen &ears have tasted the fruit of the Mandrake. the -agle uses Maidenhair. as also of the springing up. observes. state and fashion thereof. the +ens (arrot. that the same is a good remedy for men also in the same case. +usbandry. which though they have no understanding. as Pliny shows by hens. yet their senses are far 2uicker then ours. having eaten a Serpent. #ikewise he learns of living creatures. and by their actions they teach us Physic. against the Poison thereof. they seek out the . and against Serpents they prepare and arm them selves with Wild Parsnip. (oughs. 6hen the +art is wounded by the (retians. the 6apwings /enus4hair. first gather some little &ay tree boughs. namely. they cure themselves with the Artichoke. they eat Pismires against the Poison thereof. wherewith the hunters smear pieces of flesh to destroy them. having swallowed up the poisonous +erb Aconitum. except presently they eat Wild 0vy. the Turtles Swordgrass. dispels the Poison by eating the +erb #regano. eats of the Wild #live. as he sees how nature does generate and corrupt all things. so do the 7ites use White &rambles. the 5avens 0vy. and hurtful things. The beasts that have no reason. who. and whensoever they light upon any poisonous food. of the motion. The like may be observed in metals. The Panthers.!e are persuaded that the knowledge of secret things depends upon the contemplation and view of the face of the whole world. n like manner they have shown us preservatives against Poisons. and stones. against the Poisons thereof seek out man$s Dung. There is a kind of Spider which destroys the +art. The Tortoise. the Partridges 5eed4leaves. the Swans Park4 leaves. and then lay them upon their nests. as (hrysippus writes. so does he also learn to do. and almost all arts and Sciences. the disposing of household affairs. and &lackbirds use &ay leaves The little Worm (ime% is good against the biting of Asps. the &lackbirds Myrtle. the (rows Withy. +or a diligent searcher of )atures works. 'oats care not for &asil4gentle. or the stone -tites for the same purpose. The Doves. so do the 5ing4doves. do by their nature strangely shun the eyes of Witches. gems. for a preservative against enchantments. the art of building. The -lephant having by chance eaten a (hameleon. to preserve their young. The same beasts have also shown us what +erbs are good to cure wounds. if they eat that Worm. whence Solinus. free from the hurt of Asps. because it brings a lethargy. the 6arks grass.

and with the 0uice thereof repair their sight. and therefore in their bellies they have a cream. and dies of it herself. and so is healed. and yet never hurts the eye. she takes away the disease.gyptians say. to eat the flesh of the Duck. The griping of the belly and guts. )nd Pliny says. The 'oats.+erb Dittany. as soon as they feel their sight dim.s blood is good against an Ague. Therefore we know that Ape. is healed by looking upon 'eese and Ducks. eat nothing but oil of 6eeks. certain days of every month. whence it is observed. because they eat certain +erbs. The +ind purges herself with large (umin. Dogs eat 'rass to purge all their noisome +umors. and presently the Darts fallout of their bodies. The 6ion being sick of a 9uatrain auge. when their eyes are bloodshot. Partridges eat 6eeks. seeks out the 0uice of Aloes. that if you lay a Duck to the griping of ones belly. for as soon as they taste of it. the she-'oat by the point of a &ulrush. they become young again. which uses it to herself or the looseness of her body. Aristotle says. but restores him his perfect sight. men have learned to use such medicines against the like diseases. and /egetius writes. The same beasts have also found out purgations for themselves. they eat Sowthistle. )nd of the same bird also they learned their diet. These beasts have likewise found out many instruments in Physic. to make their voices clear. the thereby is cured. of whom the Physicians have learned to minister the same +erb for the same purpose. )nd so do the 'oats . . for the sharpening of their stomach. that the same is good to repair a mans sight that is dim. and Marcellus writes. whence Shepherds have learned to make cream of many such +erbs pressed together. she heals him. that her birth may come the more easily from her. )n Ass eats the +erb Asplnum to purge his Melancholy. and thereby taught us the same. +awks. which lets out the evil +umor. they never learned of men to minister (lysters.ence. let out the blood. or Wakerobin. against diseases of their eyes. that if a Duck does but look upon a sick +orse. /f all these. and (osumella says. the he-'oat by the pricking of a thorn. The . &ear eyes are often dimmed. +ares feed upon +erbs that have 0uice like Milk. eats and devours Ape. Serpents have caused 3ennel to be very famous. and for that . that it is good for one that is so troubled. 'oats and Does are never Purblind. before she brings forth. -lephants. which otherwise would make them mad. Pigeons and (ocks feed upon Pellitory. men learned by such means to cure the eyes. to keep them soluble. to eat largely at the waxing and sparingly at the waning of the Moon. but the bird 0bis. drink Milk. The -lephant being wounded. that &oars feed upon the +erb Arum.

culled out as many such secrecies as they found to be true. which they thought were no secrecies. a greater and a smaller. and full of hollow partitions like the Polypus. speaking of those +erbs that resemble the Scorpion and Polypus. accounted them to be ordinary and plain matters. afterward +ippocrates. gems. to cure the dimness of the eyes. and other such like skillful men as have invented and registered the secrets of this art. he pitches himself between two trees. called by some Walwort. so to force out excrements. says. the +erb 5agwort is forcible unto. that the &ees stinging their mouths. metals. )nd in another place he says. as also of the stars. which these things have to the diseases and parts of a mans body. namely. to make fruitful and barren. Theophrastus. for they grow double. that likeness. and is good against the sting of him. flowers. and the smaller hinders it. not without 0ust cause. Pliny and the rest. )nd out of those writers. and stones. shall find that they gathered all from the likeness of seeds. +arpocration. "oroastres. and is of force to kill him. that dull and gross +umor. say. as also of other living creatures. will relate two or three examples of those former secrecies. except some certain things. may thereby draw forth. Dioscorides. #rpheus. as the root of the +erb Scorpius. that some +erbs have a peculiar kind of form. together with the blood. both with. when he is full of meat. the root of Polypody. and recorded them in their own books. )nd this is rough. the greater helps generation. The 'ullie4 gut. leaves and roots. Chapter I "That the likeness of things shows their secret /irtueless " !hoever looks into the writings of the Ancients. )nd this +erb is . but either of folly or of envy. +or that is like a Scorpion. 6hence Physicians learned to use letting blood. as for example.cause they desire honeycomb above all things. +ermes. fruits. that many things are written of the force of plants.

that an +erb which grows in the head of an image. so the &ur contains. The Amerthist is in color like wine. The fruit of White 0vy will make feed barren. +or they bring forth -ggs within themselves. . The leaves of the +erb +arts4tongue will make a man 2uite barren. like to Millet. that the +erb Dragon. and that either of them is good against the (olick. and afterward yields fruit. that the 6ark has a crested crown. that runs up and down in it. the fruit of the Maripara is double like a man$s Stones. Pliny has gathered into his books. and Wakerobin. it 2uenches his thirst. and some of a female. she will give milk more plentifully to her young. both are like each other. that a flower grows within the roughness and prickles of it. and so &ugloss and #rchanet bear seeds like a /iper. #ikewise Stone4crop and Sa%ifrage are good to break the stone in a man$s bladder. (hrisial is like unto water. and cherishes. 6e will relate some of them. is full of speckles like a Serpents +ackle. and roll it in his mouth. trees. if you cast the dust of it upon the back of a goat. both greater and the less. for there is +arts4tongue that bears fruit. . The stone 'alaetites. The fruit of the 3oeminipara is like the moss of an #live tree. bear seeds like a Snake. but the fruit of Arsemery will make it fertile. n the stone Achates you may see fruits. and 'arlic. is good for the +eadache. in color like milk. &where it receives the name'. it increases her milk. and is a remedy against its hurts.called Testiculus. and this will make a man fruitful. #rpheus found out by his wit. !ome +erbs are good for procreation of a male. the powder of it cast about the horns or shoulders of #%en as they are at plough.e says. much like as Weasels and /ipers do. if you give it a nurse in her drink. many things out of the ancient works that were extant in his time.s head. (ut these things have both the active and passive parts of generation. and ripens the flower within itself. and 3oeminipara. !o the +erb Arisaron in . as the +erb which is called Marisica.gypt. which fruit is a small grain. making a noise like a 7id. )nd many other such things he there sets down. t has a 3ly &eetle in the stalk. and is good against his biting.s head. fields and meadows. the properties of stones. of the fashion of the +erb 3umitory. which does not show itself. but conceives and brings forth feed within itself. that the +erb Scorpius resembles the tail of the Scorpion. and it keeps from Drunkenness. 3any men have written of +oly4wort. and soon after bring forth young ones. being wrapt in a cloth. 'alen says. Dioscorides writes. !o says he. t is a thing to be noted in a &ur. and these are good to heal their venomous bitings. if one is sick of an Ague keep-it. and this +erb is passing good for the voice. if the +erb itself be barren.

studying to know how to apply things together with their likes. and every 2uality can incline and draw. all parts of the body. because have handled them more at large. +or this is a principle of most use in this faculty. in that which have written of the knowledge of plants. because it makes one have an excellent voice. it will become unsavory. The stone #phites resembles the freckles and spots of Serpents. and make them become like itself. The residue will not here set down. . )s for example. shall be bold. and the very root of the greatest part of secret and strange operations. and so water into water. and it cures their biting. the brain by brains. lights by lights. he shall be fearful. as. if in an unsavory vessel. and allure some things to it. f you dash the stone 'alcophonos." e have shown how that nature lays open the likeness of /irtue and properties. it sounds like &rass. it will become wholly Salt. !uch positions are usual in Physic. 6herefore here you must imitate the exact diligence of the Ancients. and for blood-shot eyes. are nourished by their like.will cause great increase of fruits. if with a fearful man. )nd look what living creature converses among men. )nd as they are more active. so they more easily can perform it. The stone +ematites being rubbed. is like blood. does more easily convert things into itself. and the liver by the liver. !tageplayers are wont to wear it. Avicenna says. which indeed is the chief matter where the most secrecies do consist. by their likeness. t is manifest that every kind of things. that if any thing stand long in Salt.e that converses with a bold man. the same will be tame and gentle. )nd the stone Sinoper is of the same both color and /irtue. Chapter ! II "+ow to (ompound and lay things together. not let us show how to (ompound and lay those things together. ) man$s memory . and is good for those that bleed. teeth by teeth. fire being very active.

if you lay under the head or side of a woman as he is sleeping. and her skull. by art. +or examples sake. heating. is a help against all disease. and among the rest. or by nature. and her maw. which is seated in the heart. an to the man. you must give her the womb and (urd of an +are. or such like. and minister them to your patient. n like manner. and other such creatures. a (ony. (ut these things. +urthermore. seeing we have largely handled them in our books of plants. love. cooling. The skin of a 5avens heel is good against 'out. yet is it good to strengthen the stomach. when strength begins to fail. whole sayings it is not our purpose here to rehearse. if it be put into our meat while it is new. Physicians write of. and so conceives while she gives suck. to make a woman fruitful. and presently goes to &uck again. and a third that is but lately conceived. The heart of the Ape. and whether it come by chance.s brain. and left upon the left. f you would have a man become bold or impudent. )nd finally. f you would have a man talkative. wild 'eese and Ducks. what things such or such a 2uality is in. they will make her utter her night-secrecies. any particular creature that was never sick. though you hardly digest it. the Stones of an +are. another that has no hair. the tongues whereof. for an +are is big even after she has brought forth. he will be very terrible unto them. )s. she genders every month. takes away the palpitation of a man$s heart. an +are. as being superfluous and unprofitable here. as for example. fatness. if that be gouty. and whether it can cause any such matter as we would work thereby. barrenness. notorious for the continual noise-making. we must consider and be well advised. /ther things we omit. helps falling sickness.and wit is helped by a +en. is good to eat for the procuring of lust. or perturbation. and whether it be an affection. boldness. and whether it be there only after a common sort. because they are most clamorous in the evening. and increases boldness. or else in some great measure. give him tongues. you must consider the parts and Members where that property lies.s :ard boiled and minced. and he will be fearless of his enemies. one young that is ripe. and brings not forth all her young all at once. you must consider with your self the most fertile living creatures. or a Mouse. if you eat it before supper. the right-heelskin must be laid on the right-foot. let him carry about him the skin or eyes of a 6ion or a (ock. but now and then one upon sundry days. and seek out for him water 3rogs. ) Wolf. if you would make a woman fruitful. )gain. . every member helps his like. fruitfulness. babbling. nay. and carries in her womb at once.

These sundry effects and inclinations of such particulars. some natural things have not only such properties in themselves. and in one particular more then in most other of the same kind. and such as may best serve his present use and need. a Magician must also be well ac2uainted with. has at length been healed only with spittle. man surgeons. !ome cannot away to look upon a (at. !o. but are very powerful in operation. and such like passions. but she also naturally infects therewith. Therefore to our purpose. or rather of the heavenly aspects and influences working diversely in diverse particulars. and applying of secrecies. but they are apt also to communicate them unto others. for this is our task. to reach the way and method of searching out. more then ordinarily their kind yields. but presently they swoon. commonly 2ueens are impudent. ruffians. no further thing can be re2uired of us. as writers everywhere mention. Albertus says. he may make choice of the fittest. all that she touches and . one of them would open doors and gates if he did but touch them with his side. and the other would shut them as fast when they were open. )nd that which has troubled much. and they could not heal it. a Mouse and such like. we must well consider. )gain. 3oreover. as Albertus supposes. many have the gift from +eaven to heal the 7ings4 evil. )nd this is by reason either of some hidden property. thieves are fearful. as. that there were once two twins. which done.Chapter III "That particular creatures have particular gifts. others have them in their parts " "articular creatures are not destitute of excellent and strange properties. are luxurious. that knowing sundry ways whereby to work. some in their whole body. what kinds of 2ualities are incident to what kinds of parties. ) +arlot is not only impudent in herself. and diverse other forces.

not principally with any one part. !o they shun the heart of an +oupe. The Sea46amprey stops a ship. so that it will be like a chain. it will make him as impudent and lecherous as she is. work ought.carries about her. the same ring which the 6oadstone draws to itself. for when they perish. do 2uite perish in death. of other things. the Struthio4camelus can digest 0ron. that the /irtues of some things are feared in whole substance. in some of their parts. he must take the benefit of them while they be alive. the /irtue of the 6oadstone passing out of one ring into another. /n the other side. )nd there be many like examples. and of such as remain in things after death " !e must consider that almost all those /irtues which are found to be excellent in things while they are alive. Therefore it is a wise rule in natural Magick. but her head and heart they do not shun. nor yet the wings. )nd the like may be observed in other things. that if a man will work any thing by living creatures. Chapter IV "#f those properties and /irtues which things have while they live. The like may be observed in other things. but neither the head. #ikewise Pismires shun the wings of a 5ere4mouse. the Sea4 lamprey stays the course of a ship. but also all 0ron things near it. many things work by some of their parts. by their eyes. The 6oadstone does not only draw to itself that 0ron which it touches. as the (ockatrice and the &asilisk. 6e must note also. their . the eyes of the (ockatrice and &asilisk will kill us forth-right. his eyes make us dumb. (ut none of these being dead. and seldom are of any force afterward. will draw many rings if they be near. or by any of their parts or properties. but with her whole body. or put on her garments. for if they die. so that if a man does often behold himself in her glass. their /irtues also perish with them. f the Wolf sees us.

the Wolf is hurtful and odious to Sheep after he is dead. !o if you cover it with a &ear skin. 9raw out a 3rogs tongue. )nd thus we must do in all things else. and strikes a great stroke in those 2ualities which are in living creatures. when most other creatures will not be afraid. their blood cannot be mingled together. left their /irtue should decay. +or the fowl. and so you may work better thereby.s skin eat up the 6amb. but rather that by their living. that she loves the Dove4house much the better. +or if you cover a drum with a Wolf. after death. are naturally at variance. &especially if it be natural. that if it be possible they may live still. yes. #ikewise. These things must be well considered by a Magician. to hold their peace. +erbs. where a dead 7estrel is. which spare to speak of any further. but while they are yet alive. The beast 3lorus. and so does the Wolf.s skin. is a chief help. therefore the skin of a dead +yena makes the Panther run away. so that they being alive. that when they are dead. )nd if you make +arp4strings of all their guts severally. the feathers of other fowls. and throw them into the water again. whereas it contrariwise causes such clamorous creatures as hear it. which their death. being put among -agle feathers.s skin. and other simples. . the sound thereof will make +orses run away. !ometimes yet the properties of things are operative. nay. and the bird -githus are at such mortal enmity. and never make comfort. left ignored he be deceived in their workings. and put them together upon the instrument they will always 0ar. the sound of it will make Sheep afraid. are endued with many operative /irtues. and the Panther. Sheep will make a heavy noise. do rot and consume of themselves. take away from the 5ay or 3ork4fish his Dart. that their +umors are 2uite wasted' takes from them. if you hang their several skins one against the other. as Physicians do much observe. retain many operative 2ualities even after they are dried up. the eyes or Stones out of any creatures head. nay. they might 2uicken those their natural properties. says Albertus. not after they are dead. The beast +yena./irtue dies also. the Panther$s skin will lose the hairs. The Pigeon loves the 7estrel so well. n like manner. !o a 6ions skin wastes and eats out the skins of other beasts. and that more forcibly. or any such operative thing.

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